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Is it allowed to perform Ruqyas unto a female patient who is possessed or is cast by an evil eye during Haidh, or unto a male patient during Janabah?

Answer:

Basically, in cases of major Hadath (unclean state), such as Janabah and Haidh, Taharah (purification of the body by washing all of it with clean water) is required for reading the Qur‘an.

As far as patients are concerned, their Tahara perfects Ruqyas. However, if a lady falls ill during Haidh and suffers as a result, she is allowed to receive a Ryqua irrespective of the source of suffering, be it possession, magic or an evil eye.

It was narrated from Abu Hurairah [radiAllahu anhu] that the Messenger of Allah [sallallahu alaihi wasallam] said:

“I have been commanded to fight the people until they say: La ilaaha illallaah. If they say it, then their blood and wealth are protected from me, except for a right that is due from it, and their reckoning will be with Allah”

[Sunan Ibn Majah, vol. 5, no. 3927, sahih]

Comments:

a]Everyone who pronounces the fundamental word of Islam (la ilaaha illallaah Muhammad ur rasoolullah), all the rulings of Islam applies to him in this world. If he does not have faith in his hearf he will be punished in the Hereafter.

b] ‘Blood and wealth are protected’ means that they are not killed by waging war against them, and their property is not taken as booty or Fai’ (ie. booty gained without fighting).

c]‘Except for a right’means punishing them for their crimes such as cutting off the hand of a thief, and flogging those who accuse chaste women of adultery, killing someone as punishment for murdering an innocent person etc. ‘Except for a right’also means forcing them to give Zakat and paying the obligatory expenses, collecting the blood money for an intentional murder with the agreement of the heirs of the one who is killed, and demanding the blood money from the murderer or his tribe in an accidental killing, with the agreement of the heirs of the one who is killed, etc.

If your brother who has cancer is in the advanced stages of the disease and three trustworthy specialist doctors agree that he will certainly die if the life-support is removed and that there is no point in treating him, there is no need to use life-support.

It says in Fataawa al-Lajnah al-Daa’imah (25/80), explaining the cases in which measures should not be taken to resuscitate the patient:

1.

If the patient is dead upon arrival at the hospital, there is no need to resuscitate the patient.

2.

If the patient’s case is one in which resuscitation is not appropriate, according to the report of three trustworthy specialist doctors, there is also no need to resuscitate the patient.

3.

If the patient’s sickness is chronic and untreatable and he is definitely going to die according to three trustworthy specialist doctors, there is also no need to use life-support.

Patient on full life support

4.

If the patient is incapacitated or is vegetative state and has a chronic disease or late-stage cancer, or has chronic heart and lung disease, in which the heart and lungs have stopped frequently, and three trustworthy specialist doctors confirm that, there is no need to use life-support.

5.

If a patient shows signs of brain damage that cannot be treated according to three specialist trustworthy doctors, there is also no need to use life-support, because there is no benefit in doing so.

6.

If resuscitation of the heart and lungs will be to no avail and is not appropriate in a given case according to the opinion of three trustworthy specialist doctors, there is no need to use life-support and no attention should be paid to the opinion of the patient’s relatives with regard to putting him on or taking him off life-support, because that is not their specialty.

“When the following verse was revealed: {“...My Mercy embraces all things…”} [al-A’raf; 156],

Satan – may Allah curse him – became hopeful and said: “I am a thing of those things, so I will have a portion of Allah’s Mercy!”

And the Jews and Christians became hopeful and said: “We area thing of those things, so we will have a portion of it.”

So, when the saying of Allah {“…I shall reserve it for those who are pious, give charity, and believe in Our signs…”} was revealed, then Satan lost hope of receiving any of His Mercy.

But, the Jews and Christians said: “We are pious, we give charity, and we believe in the signs of our Lord, so we are still eligible for Allah’s Mercy!”

Then, the saying of Allah {“Those who follow the unlettered Prophet and Messenger…”} [al-A’raf; 157] was revealed – meaning, those who believe in Muhammad (peace be upon him).

So, the Jews and Christians then lost all hope, and the Mercy remained exclusively for the believers.”

It was said:

“O Lord! You have given us one mercy, and have honored us with it, and it is Islam.So, if you give us one hundred portions of Your Mercy, then how can we not be hopeful for Your forgiveness?”

It was said:

“As long as the person is in good health, then fear of Allah is preferred. Once he becomes sick and is unable to perform many more good deeds, then hope in His Mercy is preferred.”

It was said:

“O Lord! You have Created Paradise and made it a meeting place for your allies, and the disbelievers have lost all hope of entering it, and the Angels were created without being in need of it,and You are also not in need of it. So, if you will not give me Paradise, then who will You give it to?”

Al-Hasan al-Basrisaid, “One day I was walking with a young pious man in the narrow streets of Basra and its markets until we reached a physician sitting on a chair and around him were many men, women, and children who had bottles of water in their hands. Each one of them was seeking a cure for his illness.

The young man moved closer to the physician and asked him, ‘O physician! Do you have a medicine that cleans away sins and cures the [spiritual] diseases of the heart?

He replied ‘Yes!’

The young man said, ‘Give it to me!”

The physician said,

“Take ten things from me –

take the roots of the tree of poverty with the roots of the tree of humility,

and pour in it the milk of repentance,

then place it in the mortar of acceptance [of whatever is predestined for one],

crush it with the pestle of contentment,

then place it in the pot of piety,

pour over it the water of shame,

then boil it with the fire of love,

then place it in the cup of gratitude

and cool it down with the fan of hope,

then drink it with the spoon of praise.

If you do all of this then it will cure you of every illness and trial in this world and in the Hereafter.’”

“The likeness of the one who performs good deeds in order to show off and have a good reputation is like the one who goes out to the marketplace and fills his bags with stones, and as a result, the people say:”Look at how stuffed this man’s bags are!” So, he gains nothing except what the people say about him, and if he wishes to trade these stones for something, he will get nothing in return for them.

Similarly, the one who performs good deeds for show-off and reputation; there is no benefit for him in his actions other than what the people say about him, and no reward awaits him in the Hereafter, as Allah – the Exalted – says: {“And We shall turn to whatever deeds they did, and Weshall make them as scattered floating particles of dust.”} [al-Furqan;23]

It was once asked:

“Who is the sincere one? It was answered: “The sincere one is the one who hideshis good deeds the same way he hides his bad deeds.”

It was said:

“Preserving an act of obedience is more difficult than performing it, because it is like a glass lamp that is easily broken and cannot withstand rough treatment. Likewise, the good action, if itis exposed to show-off, it breaks. And if it is exposed to its performer being pleased with himself,then it breaks. If a person wants to perform an action and fears that he will show-off with it, then if he is able to throw out this riya’ from his heart, then he should exert all efforts in doing so. If he is unable to do so, then he should not abandon performing this act because of the possibility of showing off;rather, he should perform it, then seek Allah’s forgiveness for what he might have had of riya’. It might be that Allah will guide him to having sincerity in other actions of his.”

It was narrated that a man asked: “The people say that I am a righteous person, so how can I tell whether or not I am righteous?” So, it was said to him:

“First, expose your secrets in front of the righteous. If they are pleased with you, then know that you are righteous. If they are not, then you are not righteous.

Second, offer the dunya to your heart. If it rejects it, then know that you are righteous.If it accepts it, then you are not.

Third: offer the possibility of death to your soul. If it longs for death,then know that you are righteous. If not, then you are not.

If these three characteristics are combined in you, then ask Allah to prevent any show-off from entering upon your actions so that they would not become ruined.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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